The Mercy of Allah Almighty on Mankind, and our
age of 40 Wisdom in Islam, Psychology and Science:

The sections of this article are:

1- The Mercy and Forgiveness of Allah Almighty on Mankind.
2- Allah Almighty will not show mercy on those who never show mercy on others.

3- The 100 Levels of Allah Almighty's Mercy.
A shocking
video of a leopard showing kindness to a baby monkey who
was just born while the leapard
began eating his mother was added!

4- There are 112 Noble Verses that contain "Most Merciful" in them in the
Noble Quran!

5- Advertising personal sins to others to gain publicity will not be forgiven.

6-Allah Almighty is more forgiving to those who are
under 40.The Wisdom of the age of 40 in Islam.7-Scientific and Psychological proofs about
the Wisdom of the age of 40 in Islam. See
why Allah Almighty is more forgiving to those who are under the age of 40, and how Science
and Psychology proved that people under 40 are less mature and tend to make more
irresponsible decisions (i.e., mistakes and sins).

1- The Mercy and
Forgiveness of Allah Almighty on Mankind:

I first of all would like to start this beautiful topic about Allah Almighty's Mercy by
showing this Saying from our beloved Prophet Muhammad peace be upon him:

Narrated Abu Huraira: "Allah's Apostle said, 'When Allah
completed the creation, He wrote in His Book which is with Him on His Throne, 'My Mercy overpowers My Anger.' ' (Translation of Sahih Bukhari,
Beginning of Creation, Volume 4, Book 54, Number 416)"

There are ample Noble Verses from the Noble Quran that talk about
Allah Almighty's Mercy and Forgiveness. In fact, when I check the index in the back
of the Noble Quran that I have, I find that there are tons of references of Noble Verses
that talk about Allah Almighty's Mercy and Forgiveness. Without exaggeration, just
by looking at the references, I would say there are at least 100 Noble Verses.

Let us look at few of them that I selected:

"Say: "To whom belongeth all that is in the heavens and
on earth?" Say: "To God. He hath inscribed for Himself (the rule of)
Mercy. That He will gather you together for the Day of Judgment, there
is no doubt whatever. It is they who have lost their own souls, that will not
believe. (The Noble Quran, 6:12)"

Disbelievers' sins will be all forgiven for them when they
embrace Islam: "Say to the Unbelievers, if (now) they
desist (from unbelief), their past would be forgiven for them; but
if they persist, the punishment of those before them is already (a matter of warning for
them). (The Noble Quran, 8:38)"

"The Lord of the heavens and the earth, and all between,-
Exalted in Might, able to enforce His Will, forgiving again and again.(The Noble Quran, 38:66)"

If we are sincere, our daily sins are almost always forgiven: "Those who avoid great sins and shameful deeds, only
(falling into) small faults,- verily thy Lord is ample in forgiveness. He
knows you well when He brings you out of the earth, And when ye are hidden in your
mothers' wombs. Therefore justify not yourselves: He knows best who it is that guards
against evil. (The Noble Quran, 53:32)"

If you ask Allah Almighty for forgiveness, then He'll forgive
you:"If any one does evil or wrongs his own soul but
afterwards seeks God's forgiveness, he will find God Oft-forgiving, Most
Merciful. (The Noble Quran, 4:110)"

If you are grateful to Allah Almighty, then He'll give you more: "And
remember! your Lord caused to be declared (publicly): 'If ye are grateful, I will
add more (favours) unto you; But if ye show ingratitude, truly My punishment is
terrible indeed.' (The Noble Quran, 14:7)"

Be sure that Allah Almighty is always Willing to forgive all of
your sins: "Say: 'O my Servants who Have
transgressed against their souls! Despair not of the Mercy of Allah: for Allah
forgives all sins for He is Oft-Forgiving, Most Merciful. (The Noble Quran, 39:53)"

The use of the word "Say" in this Noble Verse means that Allah Almighty wants us to always remind
each others by reciting this Noble Verse to those who need it.

Allah Almighty accepts our many sins: "If God were
to punish men according to what they deserve, He would not leave on the back of
the (earth) a single living creature: but He gives them respite for a stated Term: when
their Term expires, verily God has in His sight all His Servants. (The Noble Quran, 35:45)"

Allah Almighty is our friend and He is close and listens:

"Your (real) friends are God, His Apostle,
and the (fellowship of) believers,- those who establish regular prayers and regular
charity, and they bow down humbly (in worship). (The
Noble Quran, 5:55)"

"Who can be better in religion than one who submits his
whole self to God, does good, and follows the way of Abraham the true in Faith? For
God did take Abraham for a friend.(The Noble
Quran, 4:125)"

Allah Almighty is close and He listens to our prayers: "When
My servants ask thee concerning Me, I am indeed close (to them): I listen to the
prayer of every suppliant when he calleth on Me: Let them also, with a will,
Listen to My call, and believe in Me: That they may walk in the right way. (The Noble Quran, 2:186)"

Narrated Anas: "The Prophet said, 'My Lord says, 'If My slave comes nearer to me for a span, I go nearer to him for
a cubit; and if he comes nearer to Me for a cubit, I go nearer to him for
the span of outstretched arms; and if he comes to Me walking, I go to him
running.' ' (Translation
of Sahih Bukhari, ONENESS, UNIQUENESS OF ALLAH (TAWHEED), Volume 9, Book 93, Number 627)"

If you are loved by people, then Allah Almighty loves you:

Narrated Abu Huraira: "Allah's Apostle said, 'If Allah loves
a person, He calls Gabriel, saying, 'Allah loves so and so, O Gabriel love him' So Gabriel
would love him and then would make an announcement in the Heavens: 'Allah has loved so
and-so therefore you should love him also.' So all the dwellers of the Heavens would love
him, and then he is granted the pleasure of the people on the earth.'
(Translation of Sahih Bukhari, ONENESS, UNIQUENESS OF
ALLAH (TAWHEED), Volume 9, Book 93, Number 577)"

Allah Almighty gives rewards more than bad deeds at the Day of Judgement: "If any does good, the reward to him is better than his deed;
but if any does evil, the doers of evil are only punished (to the extent) of their deeds.
(The Noble Quran, 28:84)"

Allah Almighty Loves to record the good deeds only as much
as possible:

It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace
be upon him) said: "The Great and the Glorious Lord said
(to angels): Whenever My bondsman intends to corn it an evil, do not record
it against him, but if he actually commits it, then write it as one evil.
And when he intends to do good but does not do it, then take it down is one act of
goodness, but if he does it, then write down ten good deeds (in his record).(Translation of Sahih Muslim, The Book of Faith (Kitab
Al-Iman), Book 001, Number 0233)"

We should always pray to Allah Almighty for forgiveness:

Narrated 'Abdullah bin 'Amr: "Abu Bakr As-Siddiq said
to the Prophet "O Allah's Apostle! Teach me an invocation with which I may invoke
Allah in my prayers." The Prophet said, "Say: O Allah! I have wronged my soul
very much (oppressed myself), and none forgives the sins but You; so please bestow Your
Forgiveness upon me. No doubt, You are the Oft-Forgiving, Most Merciful." (Translation of Sahih Bukhari, ONENESS, UNIQUENESS OF ALLAH (TAWHEED),
Volume 9, Book 93, Number 485)"

I mean it is well
known accepted belief of Muslims that on judgement day
Allah will count (or weight) the deeds of people and
whoever's bad deeds outnumber good deeds will go to
hell. Is this justice? Is this concept supported in
Quran?? If that's the case then no one will go to
heaven! Why are Muslims so scared about their salvation?
Why do they think we have to be REALLY REALLY REALLY
nice and righteous like angels to earn heaven? Is this
what Allah said?

May Allah forgive me if I said anything wrong.

As'salamu Alaikum dear brother,

First of all, it is only Allah Almighty alone who determines
what deeds to count and don't. A Believer must have a clean
heart in order for his/her good deeds to count:

[026:089]"But only he
(will prosper) that brings to God a sound heart;

[037:084]Behold! he
approached his Lord with a sound
heart.

So it isn't like a game where you collect points. The
intentions of the person in all of what he/she does are what
determines whether the person is True or false:

[033:005]Call them after
their fathers. That is more equitable in the sight of ALLAH.
But if you know not their fathers, then they are your
brothers in Faith and your friends. And there is no blame on
you in respect of any mistake
you may unintentionally make in this matter;
but you will be called to account for that which your hearts purpose. And
ALLAH is Most Forgiving. Ever Merciful.

[002:225]God will not
call you to account for thoughtlessness in your oaths,
but for the intention in your
hearts; and He is Oft-Forgiving, Most
Forbearing.

[004:106]but ask pardon
of God for thy wrong intention,
since God is indulgent and merciful.

And after all is settled with Allah Almighty, then and only
then will Allah Almighty take into consideration the weight
of your scale. But your scale will be put together only by
Allah Almighty with the following factors applied to it:

Only Allah Almighty alone will balance all of these in your
scale as He, the Almighty, Pleases. No one can tell which
sin will be forgiven and which will be punished, because
there are many factors that will be factored into it such
as:

1- Age (if he/she is less than or more than 40. This is
mentioned in the Holy Quran. See link below)
2- Situation the person was in.
3- Intention.
4- How he was brought up.

And so many other ones. For ample more details, visit the
following links:

Do Hajj and Prayers in
certain places and times clean all of the sins:

As always, you won't find these claims in the Holy Quran.
And these are very big claims; that your sins of the past,
present and also future ones (see below) will be forgiven.
So, they would've been mentioned by Allah Almighty in the
Holy Quran if they were true. But these are lies that were
invented on Islam. Many hadiths that exist in the sahih
collections were proven to be fabricated lies on the mouth
of Prophet Muhammad, peace be upon him, and his companions:

This is why what the Glorious Quran doesn't reject is
accepted as CLOSEST TO THE TRUTH, and not absolute Truth
(only the Quran is Absolute Truth). Otherwise, it belongs
to the garbage. I don't believe those hadiths are true,
because they contradict the Glorious Quran. There are
hadiths that speak about:

1- Hajj cleaning all of the sins.

2- Praying in Jerusalem or in Mecca or in Medina will bring
1000s of times more good deeds than praying in regular
Mosques.

3- Some prayers and fastings remove sins of
the past and of the future.

I believe those hadiths are all lies. Their substance is
worthless and it clashes with the Holy Quran's Divine
Message in the Noble Verses that I mentioned above and in
many others. This is because:

1- Praying in certain places and/or in certain times has
nothing to do with intentions
and with having a clean heart.

2- If such thing is true, then Allah Almighty would've
covered it in the Glorious Quran. Forgiving all of the sins
of the past, present and future isn't big deal enough to be
mentioned in the Glorious Quran? Seriously?? Are we
really that ridiculous??
Yes, according to the cultists that count themselves on
Islam, and Islam is innocent from them, yes we are.

3- The biggest hypocrites from among the Muslims had always
been from among the "very religious" cultists, because they
use Islam to validate their hypocrisies and falsehoods.

4- You'll find that the most straight forward Muslims are
the ones that are in the Middle. They're not to the far
right nor to the far left. And this is how a Muslim should
be anyway:

[002:143]Thus We have appointed you a middle
nation, that ye may be witnesses against
mankind, and that the messenger may be a witness against
you. And We appointed the qiblah which ye formerly observed
only that We might know him who followeth the messenger,
from him who turneth on his heels. In truth it was a hard
(test) save for those whom Allah guided. But it was not
Allah's purpose that your faith should be in vain, for Allah
is Full of Pity, Merciful toward mankind.

What about the Qadr Night during Ramadan?
Isn't it better than 1000 Months?

[097:001]
We have indeed revealed this (Message) in the Night of
Power:[097:002]
And what will explain to thee what the night of power is?[097:003]
The Night of Power is better
than a thousand months.[097:004]
Therein come down the angels and the Spirit by God's
permission, on every errand:[097:005]
Peace!...This until the rise of morn!

The Night of Power is better than 1000 months because:

1- The Holy Quran was revealed in It.
2- The Spirit and the Angels will come down in It.

Nothing about a good deed being equal to 1000s of normal
good deeds is mentioned. Yet, we have false hadiths that
say if you fast in this night, then your sins of the past
and in the future will be forgiven! So using this rotten
logic, then I don't have to do anything else during the
whole year except to fast this night. In fact, just fast
ONE RAMADAN in my whole life is more than enough, because my
sins of the past and future will be forgiven, because I
would have had fasted during the Night of Power in just this
one month.

And who said that the Night of Power's Blessings are limited to those who fast in It anyway??
Does the Holy Quran say that? Do you read that you must
FAST IN THIS NIGHT in order to receive Allah Almighty's
Mercy, Forgiveness, Guidance and Blessings? No. Allah
Almighty only talked about this Night being a very special
Night, because the Holy Quran was revealed in It and because
the Spirit and Angels come down in It.

The claim about fasting in this Night will remove your past,
current and future sins is a lie! These are all lies that
were invented on Islam.

What about Allah
Almighty Multiplying the Good Deeds in the Glorious Quran?

Allah Almighty Said:

[042:019]
Allah is Gracious to His servants. He supplies (ample)
provisions to whom He wants;
He is the Mighty and the Powerful.[042:020]We multiply the benefits for
those who want to reap the worth (of their
deeds) in the afterlife. We grant the benefits in this world
to those who seek the fruits of their labor, right here in
this world.

Allah Almighty would multiply your deeds based on your
intentions, clean heart, piety, charity, justice, ethics and
morals. It is about how True you are. No mention about
praying or fasting in certain places or times at all in the
Glorious Quran; let alone the garbage about erasing your
FUTURE SINS
and the past and current ones. The Noble Verses that speak
about the intentions, clean heart, piety, charity, justice,
ethics and morals are far too many to list here. But 100s
of them are listed here in my detailed analysis of the
entire Glorious Quran:

2-
Allah Almighty will not show mercy on those who never show mercy on others:

Let us look at what Prophet Muhammad peace be upon him said:

Narrated Jarir bin 'Abdullah: "Allah's Apostle said,
'Allah will not be merciful to those who are not merciful to mankind.' (Translation of Sahih Bukhari, ONENESS, UNIQUENESS OF ALLAH (TAWHEED),
Volume 9, Book 93, Number 473)"

The Muslim needs to always be polite, humble, patient, loving and well mannered when
he/she deals with others, whether they were Muslims or non-Muslims. Allah Almighty
certainly doesn't love those who are offensive and rude to others:

"Allah forbids you not, With regard to those who Fight you not for (your) Faith
Nor drive you out Of your homes, From dealing kindly and justly With them: For Allah
loveth Those who are just.

"Say: "To whom belongeth all that is in the heavens and
on earth?" Say: "To God. He hath inscribed for Himself (the rule of)
Mercy. That He will gather you together for the Day of Judgment, there
is no doubt whatever. It is they who have lost their own souls, that will not
believe. (The Noble Quran, 6:12)"

Sister Wendy, a new convert
to Islam, brought to my attention the 100 levels of Allah Almighty's Mercy subject, which
then prompted me to research it further. May Allah Almighty always be pleased with
her.

How can any human being that ever existed or will ever exist on
earth overpower the 100 levels of Allah Almighty's Mercy, when Allah Almighty dedicated
only one level of His Mercy here on earth for Mankind? Let us look at the following
Saying from Prophet Muhammad peace be upon him:

Narrated Abu Huraira: "I heard Allah's Apostle saying, Allah
divided Mercy into one-hundred parts and He kept its ninety-nine parts with Him and sent
down its one part on the earth, and because of that, its one single part,
His
creations are Merciful to each other (see video
above!), so that even the mare lifts up its hoofs away from
its baby animal, lest it should trample on it." (Translation
of Sahih Bukhari, Good Manners and Form (Al-Adab), Volume 8, Book 73, Number 29)"

"Abu Huraira reported Allah's Messenger (may peace be upon
him) as saying: Allah created one hundred (parts of mercy) and He distributed
one amongst His creation and kept this one hundred excepting one with Himself
(for the Day of Resurrection). (Translation of Sahih
Muslim, The Book Pertaining to Repentance and Exhortation to Repentance (Kitab Al-Tauba),
Book 037, Number 6630)"

"Salman Farisi reported Allah's Messenger (may peace be upon
him) as saying: Verily, there are one hundred (parts of) mercy for Allah,
and it is one part of this mercy by virtue of which there is mutual love between the
people and ninety-nine reserved for the Day of Resurrection. (Translation of Sahih Muslim, The Book Pertaining to Repentance and
Exhortation to Repentance (Kitab Al-Tauba), Book 037, Number 6632)"

"Salman reported that Allah's Messenger (may peace be upon
him) said: Verily, Allah created, on the same very day when He created the heavens and the
earth, one hundred parts of mercy. Every part of mercy is coextensive with the
space between the heavens. and the earth and He out of this mercy endowed one part to the
earth and it is because of this that the mother shows affection to her child
and even the beasts and birds show kindness to one another
(see video above!) and when there would be the Day
of Resurrection, Allah would make full (use of Mercy). (Translation of Sahih Muslim, The Book Pertaining to Repentance and
Exhortation to Repentance (Kitab Al-Tauba), Book 037, Number 6634)"

As we clearly see from Prophet Muhammad's Sayings above, Allah Almighty only shared one
level of Mercy with us. How can any one including Adolph Hitler, who used to bake
the innocent Jews in ovens, over power Allah Almighty's 100 levels of Mercy?! It is
impossible! I even highly doubt that Hitler over powered the one level that Allah
Almighty shared with us here on earth.

So if a mad man like Hitler couldn't over power Allah Almighty's Mercy, then how is it
possible for normal humans like you and me who only mind their own business and work hard
to feed their family and raise their children and please Allah Almighty to over power
Allah Almighty's one hundred levels of Mercy?

4-
There are 112 Noble Verses that contain "Most Merciful" in them in the Noble
Quran!

I just used my Noble Quran's Search Engine, which is listed above in the site's logo, and typed "Most
Merciful" and chose the "Exact String" option. The result was 112
Noble Verses returned, which all refer to Allah Almighty being the "Most
Merciful". Notice that Allah Almighty in the Noble Quran is the Most Merciful
and not just Merciful. This should be another crystal clear proof that Allah
Almighty's Mercy is far beyond us and our understanding, and it is certainly infinitely
stronger than all of the evil humans do or cause here on earth.

5-
Advertising personal sins to others to gain publicity will not be forgiven:

Allah Almighty understands that our gradual human growth causes us to make errors and
helps us learn from them:

Noble Verse(s) 46:15

Yusuf
Ali:

[046:015] We have enjoined on man kindness to his parents:
In pain did his mother bear him, and in pain did she give him birth. The
carrying of the (child) to his weaning is (a period of) thirty months.
At length, when he reaches the age of full strength
and attains forty years, he says, "O my Lord! Grant me
that I may be grateful for Thy favour which Thou has bestowed upon me,
and upon both my parents, and that I may work righteousness such as Thou
mayest approve; and be gracious to me in my issue. Truly have I turned
to Thee and truly do I bow (to Thee) in Islam."

In this Noble Verse, we clearly see how Allah Almighty considers the person who reaches
the age of 40 as a mature person, who is more appreciative and gateful and
understanding of Allah Almighty's Favors upon him. The person is now more
responsible and appreciative and mature. He, the Almighty, understands (since He
created us) that before we reach the age of 40, our brains and wisdom are still
developing, and we are still under the maturity level;
making a lot of serious mistakes.

One main reason is that the brain's
"Frontal
Cortex", which is also
called "The Voice of Reason",
develops last. The brain takes
a very long time to develop
Myelin,
which is a protective natural
insulation that the body builds for
its cells. The brain not only
doesn't complete developing Myelin
for its cells until the late
20s or even past 30s,
but it develops Myelin for the
Frontal Cortex last! This is
where people might appear to be
physically built and mature, while
their brains are still
underdeveloped:

While it is true that a sin is a sin, but depending on what stage in life we're
in (age, experience, environment, the way we're raised, our
intentions, the lessons learned from it and whether or not the person truly repented and
never committed the sin again or not, etc...) the same exact sin can be forgiven
for one person while it wouldn't be forgiven for another.

This Noble Verse seems to suggest that
Allah Almighty is very tolerant and forgiving to
our serious sins toward Him before we reach the age of forty. Notice that He, the
Almighty, used the word "Islam" in the Noble Verse.

The use of the word "Islam" in the Noble Verse
suggests that in general we would be a lot more serious about GOD Almighty's True Religion
Islam when we reach the age of 40, because we would be more appreciative for our parents
and better understand what they've gone through from pain when they brought us here to
life, and we would be more careful about striving to work righteousness that He, the
Almighty, "mayest approve", and would be also more
careful about striving to win his Graciousness.

[096:015] Nay! if he desist not,
We would will
certainly smite
his forehead,

[096:016]
A lying, sinful
forehead.

Transliteration:

[096:015] Kalla la-in lam yantahi
lanasfaAAan bialnnasiyati

[096:016]
Nasiyatin kathibatin khati-atin

Arabic (from right to left):

‏96:15
كلا لئن لم ينته
لنسفعا
بالناصية

‏96:16ناصية كاذبة خاطئة

According to

1. Lisan Al-Arab dictionary [1] , Book
8, Page 750.

2. Al-Muheet dictionary [2], Page 1229.

3. Al-Muajam Al-Waseet dictionary [3], Page 927.

4. Al-Mawrid dictionary Arabic-English section
[4], Page 1152.

5. Arabic-English dictionary the Hans Wehr
dictionary [6], Page .

الناصية (al-naasiyah):
the
forehead.

قال الفراء في قوله
تعالي" لنسفعن بالناصيه" ناصيته مقدمه راسه

The Furaa' said that in Allah Almighty's Noble Verse
" لنسفعن بالناصيه"(we will certainly smite his forehead),
ناصيته
HIS NAASIYAH is the forehead.

قال الازهري: الناصيه عند
العرب منبت الشعر في مقدمه الراس

The Azhari said: THE NAASIYAH
الناصيه
to the Arabs
(of old)is the
place where the hair grows on the beginning of the head
(i.e., the forehead).

Figure 12:
Functional regions of the left hemisphere of the cerebral
cortex. The prefrontal area is located at the front of the
cerebral
cortex. (Essentials of Anatomy & Physiology, Seeley and
others, p. 210.)

One main reason is that the brain's "Frontal
Cortex", which is also called "The
Voice of Reason", develops last. The brain
takes a very long time to develop Myelin,
which is a protective natural insulation that the body
builds for its cells. The brain not only doesn't
complete developing Myelin for its cells until the late
20s or
even past 30s,
but it develops Myelin for the Frontal Cortex last!
This is where people might appear to be physically built and
mature, while their brains are still underdeveloped:

Why did the Quran describe the front of the
head as being lying and sinful? Why didn’t the Quran say that
the person was lying and sinful? What is the relationship
between the front of the head and lying and sinfulness?

If we look into the skull at the front of the
head, we will find the prefrontal area of the cerebrum (see figure 12).
What does physiology tell us about the function of this area? A
book entitled Essentials of Anatomy & Physiology
says about this area, “The motivation
and the foresight to plan and initiate movements occur in
the anterior portion of the frontal lobes, the prefrontal area.
This is a region of association cortex...” [1] Also the
book says, “In relation to its involvement
in motivation, the prefrontal area is also thought to be the
functional center foraggression....”[2]

So, this area of the cerebrum is responsible
for planning, motivating, and initiating good and sinful
behavior and is responsible for the telling of lies and the
speaking of truth. Thus, it is proper to describe the front of
the head as lying and sinful when someone lies or commits a sin,
as the Quran has said, “...A lying, sinful naseyah
(front of the head)!”

Scientists have only discovered these
functions of the prefrontal area in the last sixty years,
according to Professor Keith L. Moore. [3]

(3)Al-E’jaz
al-Elmy fee al-Naseyah (The Scientific Miracles in the Front of
the Head), Moore and others, p. 41.

7-
Scientific and Psychological proofs about the Wisdom of the age of 40 in Islam:

In this section, we will see why Allah Almighty is more forgiving
to those who are under the age of 40, and how Science and Psychology proved that people
under 40 are less mature and tend to make more irresponsible decisions (i.e., mistakes and
sins).

Note:
The following articles are mixed between Muslim and non-Muslim web sites. However,
in all articles, ample scientific evidence from non-Muslim sources and books which were
written by specialized scientists were provided. Therefore, all of the articles
below are objective.

Career stages are typically
defined as evolutionary phases of working life. The concept of career stage evolved as
psychoanalysts (Erikson), developmental psychologists (Buehler, Levinson, Piaget), and
sociologists (Form, Miller) independently studied stages of life and work (Super, 1957).
Developmentalists concentrated on stages of psychological development while sociologists
identified periods of individuals' working lives, and by combining these two foci career
stages first emerge in the literature. For example, the Exploratory Stage defined by
Buehler (1933), a German developmentalist, and the Initial Work Period classified by
sociologists Form and Miller (1949) both describe the experience of adolescents'
exploration of work. As a developmental stage, the Exploratory Stage represents the time
period in which adolescents define their adult identities through spousal, social, and
career choices, while the Initial Work Period describes the first jobs adolescents take to
explore the world of work. In this way, the contributions of both psychologists and
sociologists created a framework for understanding careers using the concept of career
stage. However, while these early models of career stage provide a useful structure to
conceptualize career development, many of the early theorists assumed career stages to be
linear and stable. Current researchers (e.g., Hall and Schein) have updated the concept of
career stage to encompass modern, varied patterns of career development. These patterns
tend to be more fluid and dynamic.

Importance of Topic
to Work-Family Studies

Career stage is one way of
thinking about career development, and in the work/family context it is most related to
the career development of women [see entry, Career
Development of Women]. It is widely recognized that women's career development is
significantly affected by family responsibilities, and it follows that women also
experience career stages uniquely as a result of work/family conflict. An understanding of
career stage helps to frame the career development challenges women face as they progress
from the early stages of career exploration and career choice to pre-retirement and
retirement decisions.

Women progress through
careers at different rates and in varied succession depending on a number of unique
factors, such as family status. For that reason, it may be more useful when studying
work/family issues to use stage theory that is independent of age rather than to use
age-based stages. For example, while men typically enter and exit the career exploration
stage during adolescence, women may experience this stage during mid-life for the first
time, or they may re-enter exploration as childcare responsibilities decrease. Similarly,
the retirement stage is based on the premise that a man has a lifelong career while women
may "retire" or intermittently leave the labor force as pregnancy or other
family obligations arise.

Further, family life stage
often parallels the career stage of the individual. For instance, the demands made at work
as one moves through career establishment occur concurrently with the demands made on the
family as children are born and begin school. As Yohalem (1980) pointed out in a follow-up
study of Ginzberg's educated women, career progress is often dependent upon full-time,
full-year employment. Thus, family members who are equally committed to career and family
often fit the "interrupted" career pattern described by Super. Schwartz (1989)
aptly identified this phenomenon in "The Mommy Track," while Evetts (1994; in
Nicholson, 1996) noted that careers which do not follow a steady pattern of continuous
service and regular and steady promotion are likely to be considered
"imperfect."

Increasingly, men are also
adapting their careers to participate more fully in the parenting role. As the work/family
field in general becomes less gendered, progressively more men will enter the discussion
of how family demands affect their career development, and thus, career stages.

State of the Body
of Knowledge

Career stage theory differs
from other models of career development in that the assumption is made that stages are
discrete, that they build on former stages, and that there are one or more developmental
tasks appropriate to each stage. For the most part, stage theory has been applied to men,
and little longitudinal research has been done to validate specific career stage theories.
(Only the Career Pattern Study conducted by Super and his longtime colleague was designed
to test stage theory.) As in other types of stage theories, theorists differ in how they
demarcate stages. Some authors use chronological age as bounds, whereas others use task or
more generic markers. Naturally, career stages which are closely related to age or life
stage are more strongly associated with developmental theories, while age-independent,
task-relevant stages are derived from a more sociological or economic foundation. Further,
as one would expect, the focus of interest shifts from the individual to the
organizational or societal level, depending on the discipline of the theorist.

Initial work on career
stage was developed by sociologists Form and Miller (1949) who posited the preparatory
work period, initial work period, trial work period, stable work period, and retirement.
Super (1957) borrowed from that sociological approach as well as from Buehler's (1933)
more general developmental theory, to posit and test his initial career stages:
exploration, establishment, maintenance, and decline.

Although career patterns
are not always related to stage, they often are associated. For example, when Super talked
about women's career patterns (stable homemaking, conventional, stable working, double
track, interrupted, unstable, and multiple trial), it is evident that stage is implied. It
is apparent that Super made the assumption that homemaking should be the primary life role
for women, and that entering into the labor force would be somewhat unusual and likely to
parallel the less successful career patterns described for men.

Career Stage Research
by Theorist

Erik Erikson
(Psychoanalytic psychologist)
Erik Erikson (1950) described eight stages of the human life cycle, from infancy to old
age, with each stage marked by a crisis that individuals must resolve before continuing to
the next stage. The fifth stage, identity versus role confusion, is designated as most
central to developing an occupational identity, whereas his seventh stage, middle
adulthood (40-65), has as its conflict generativity verses stagnation, which refers to a
person's ability to care for another person. The most important event in this stage is
parenting. Does the adult have the ability to care and guide the next generation?
According to Erikson, "A person does best at this time to put aside thoughts of death
and balance its certainty with the only happiness that is lasting: to increase, by
whatever is yours to give, the good will and higher order in your sector of the
world". Generativity can also be seen at work; it is during this stage that
individuals are more likely to become mentors and leaders and begin to think about
succession planning if the work calls for it.

Douglas T. Hall
(Organizational psychologist)
Hall documented the transition of the classic, linear model of career stage to a modern
view of careers as a series of dynamic, interrelated experiences in his book, The Career
is Dead, Long Live the Career (1996). He coined the term "Protean Career" which
refers to the concept of the individual as the driver of the career rather than the
organization [see Protean Career entry in the Work-Family Encyclopedia]. Hall's work
describes the changing contract between employer and employee and its effects, such as an
increased frequency in job and career changes and ultimately, less organizational
commitment. This transformation has permanently altered how individuals (male or female)
move through their careers, and how modern theorists define career stages.

Daniel Levinson
(Developmental psychologist)
Daniel Levinson (1986) focused on relatively universal, age-linked developmental periods
that unfold in an orderly sequence and cluster around four eras of the human life-cycle:
pre-adulthood, early adulthood, middle adulthood, and late adulthood. Each era (sometimes
referred to as "seasons" or "times of life") is characterized by both
stable and transitional periods in which there is either pursuit of life values or
questioning of the status quo leading to a reappraisal of one's life. Levinson has taken a
stage approach to career development in adulthood, and has written about both men and
women. One of his major contributions to stage theory is the identification and
explication of transitional stages (1978). Transitions are likely to occur more than once
and permit us to think about re-exploration and re-establishment. This idea of
recapitulation is echoed in other general developmental stage theorists' work, such as
Erikson (1963), and is more inclusive of women's career development.

Edgar Schein
(Organizational psychologist)
Although not a model of career stage, Schein's "career anchors" have provided a
conceptual understanding of individual career development within the current reality of
impermanent organizational ties. Schein posits that an individual's self-concept, basic
values, motives, and needs serve to provide a foundation from which to make difficult life
choices, including decisions regarding career and family.

Gail Sheehy (Journalist,
popular author)
In her book Passages, Gail Sheehy (1976) appealed to a wide audience and
popularized life-stage theory. Informed by Levinson's work, she identified life stages as
Pulling Up Roots (18-22), the Trying Twenties (22-29), Catching Thirty (approaching 30),
Rooting and Extending (early 30's), the Deadline Decade (35-45), and Renewal and
Resignation (mid-40's). She describes passages as the transitional periods between life
stages. Although they are difficult for most adults, they also provide the necessary
impetus for growth as one gives up the securities of one stage in order to move on to the
next. Sheehy's life stages are highly relevant to the discussion of career stage because
she marries developmental tasks with corollary career tasks, such as the duality of the
search for identity and career.

Donald Super (Counseling
psychologist)
Donald Super (1980) said that career development takes place across one's entire life-span
and can be divided into five stages or "maxicycles": Growth (4-to13);
Exploration (14-to-24); Establishment (25-to-44); Maintenance (45-65); and Disengagement
(65 and over). Like Erikson, Super postulated that not everyone progresses through these
stages at fixed ages or in the same fashion, and that within each stage are tasks whose
mastery allows people to function successfully within that stage while preparing them to
move on to the next task. Before entering the Maintenance stage, many individuals are in
the process of asking the standard mid-life question, "Do I want to do this job for
the next twenty years?" eventually deciding to either hang on or let go. If they
decide to hang on, they enter the Maintenance stage. If they decide to let go and change
job, company, or career, they recycle back to earlier stages, crystallize new career
development objectives, and move forward from there. For those who hold on, they maintain
what they have, update their skills and knowledge, and innovate.

Career Stage Research
by Age

Childhood
Gottfredson's theory of conscription and compromise (1996) is the only career stage theory
applied to children. She defined 4 stages. During stage 1 (ages 3-5), children develop an
orientation to size and power. In stage 2 (ages 6-8), children construct their tolerable
-sextype boundary. Stage 3 (-13) entails orientation to social valuation, and in stage 4
(ages 14 and older) adolescents develop their orientation to the internal, unique sense of
self (Swanson & Fouad, 1999).

Early adolescence
The developmental career task of early adolescence is exploration, typically done in
conjunction with school and family. Little research has been done on this age group, and
most of the literature is about programs that are designed to increase adolescent
exploration of the world of work.

Late adolescence
During this period, the construct of career maturity is added to exploration, i.e., the
idea that there are age-appropriate skills to be mastered at every career stage.
Considerable research has been done on this construct. Findings of the research in this
area have included the notion that career maturity increases with age (Patton & Creed,
2001), is positively correlated with optimism (Creed, et al. 2002), and is related to an
extroverted adjustment style and positive orientation to social norms (Savickas et al.,
2002).

A measure of career
maturity that has been widely used by researchers in this area is the Career Maturity
Inventory (CMI), which as developed by John Crites in 1973 and revised by Crites &
Savickas in 1996. The CMI contains attitude and competence scales which are combined to
obtain an overall career maturity score.

Young adulthood
During this period, the most significant developmental task is establishment. Young adults
experience a series of "trial" jobs before more firmly establishing themselves
in a more stable career. This process of establishing oneself is the primary task
associated with young adulthood, and once stabilized, consolidation and advancement become
the next developmental tasks. Several important concepts surface during this period of
life, including career adaptability and career adjustment. In addition, gender differences
become apparent as men and women choose whether or not to follow paths congruent with
traditional gender roles.

Middle adulthood
Levinson's Mid-Life Transition era, characterized by reappraisal, stress, angst, or
freedom, begins in middle adulthood. "What have I done with my life? or "What do
I truly want?" are often questions asked during this period of time. For men, state
of health or career accomplishment may predominate. Levinson posits that the reason for
this fixation on reevaluation is based on three factors that occur around this period of
time: first, a modest decline in body functioning that may be interpreted as a loss of
vigor as well as a reminder of one's mortality; second, an age shift that occurs as
younger people regard individuals aged in the 40's to be of "another
generation"; and third, a reflective examination of their youthful dreams. Women, on
the other hand, may perceive this era as an opportunity: one to pursue either personal or
career development goals now that their childbearing role has peaked.

Older workers
Although little research exists on career stage as adults approach retirement,
developmental stage in general is implicated. Older workers' psychosocial developmental
stage, according to Erikson (1950), is ego integrity versus despair. The basic virtue is
wisdom (Erikson, 1963). This stage implies self acceptance. As workers age, it is
manifested through different career choices and changes to the definition of career
success (DBM, 2001). Older workers are more likely to consult, seek self employment,
perform community service, and they are more likely to work part time (DBM 2001).

Older workers' attitudes
toward career development activities and mobility relate to such factors as current
employment (experience or fear of lay-offs), tenure or stage in their careers, need for
achievement, and need for growth. In addition, fear of stagnation, marketability
perceptions, self esteem, and job market conditions play a role in career decision making.
A decision to engage in training or retraining can lead an older worker to identity growth
and enhanced self-esteem which in turn may result in greater commitment to future
career-development goals.

In a recent longitudinal
study, however, Roberts & Friend (1998) found that subjective career momentum (in
contrast to objective indices of career plateau) in women in their early 50's (N=83) was
associated with work as central to identity. These women were in high status jobs and had
higher scores on measures of psychological and physical well-being. These findings are
consistent with the idea that women's career stages may differ from men's.

Part-time work is an
increasingly important phenomenon among older workers. More than a third of retirees want
to work part-time for "interest and enjoyment" (Roper, 2002). This reflects a
relatively new and increasingly common set of circumstances among late-stage workers,
"bridge jobs." This category of jobs offers new experiences, provides
flexibility, and bridges the gap between careers or before leaving the workforce
permanently.

Implications for
Practice and Research

The majority of the work
written on career stage results from studies of men, and much of that research was done
prior to 1990. While the career development of women has been explored, the concept of
career stage as uniquely experienced by women is not addressed in the literature. With the
exception of Levinson and early writers who wrote brief journal articles postulating
career stages for women (e.g., Zytowsky, 1969 and Psathas, 1969), no serious attempts have
been made to differentiate women's career stages from men's. Researchers have explored the
differences that mark women's career development experiences but that uniqueness has not
been adequately reflected in the study of career stage.

Women continue to perform
the majority share of household and childcare duties, and the impact of those family
responsibilities on career stage needs to be studied. Possible topics for further
exploration include the formation of new career stages based on women's unique needs,
varied career stage patterns of women, and the effect of modern family structure and
dual-career families on men's career stages.

Stage theory is also
traditionally based on the assumption that an ordinary career takes place over time in
relatively few organizations. Hall's concept (1996) of the Protean Career (i.e., a
boundaryless career based on skills and abilities that function independent of specific
organizations) calls prior stage theory of adulthood into question. As the career becomes
more internally defined, stage theory will focus more on internal, individual
decision-making processes rather than the relationship of the individual to an employer.

In the opening chapter of the Qur'an, the Fatihah, God declares that He is the Lord and
Cherisher of the worlds:All praises are due to Allah, Lord of the worlds. (1:2)
What this means is that He is the sole creator of the universe and that He nourishes and
sustains it. The implication is that He is the originator of everything (seen and unseen,
known and unknown) and that everything depends on Him for sustenance, growth, and
development. This interpretation is conveyed in the following verse of the Qur'an:
God is the creator of all things, and He is the guardian and disposer of all affairs.
(39:62)
These verses provide the background for our discussion on aspects and principles of human
development in the Qur'an, particularly cognitive development. In fact, as far as the
Qur'an is concerned, the meaning of these two verses is the fundamental principle of human
development. So, God is the creator of man, and He is the sole determinant of the pattern
and process of his growth and development. The following paragraphs enunciate this
dominant principle in forms of subprinciples of human development.
In the Islamic perspective of developmental psychology, the following principles are
identifiable.

Human Life (Growth and Development) Is a Gradual Process
This is the first principle of development that can be derived from the Qur'an. Having
told us that He is the creator, guardian, and disposer of all things, God also told us
that He created man in various progressive stages of growth and development. In other
words, man's life has been patterned in stages from conception to death. The stages
through which man passes in his growth and development are not merely a matter of chance
or accident. They were predesigned, predetermined, and graduated by God Himself. God
mentions this basic fact in a number of verses in the Qur'an. Examples of such verses are
the following:
It is He Who created all things and ordered them in due proportions. (25:2)
This verse clearly spells out the fact that the life of every thing has been designed in
such a way that every aspect of it is proportionately graduated. In the case of human
growth and development it means that the various phases mentioned above have been duly
proportioned and all humans have to pass through each stage up to old age and death. That
growth and development do not take place at once but pass through the duly and
proportionately designed phases is what makes them a gradual process. The following verse
clearly mentions that we have been created and caused to grow in phases, not at once:

What is the matter with you, that you place not your hope for kindness
and long suffering in God? Seeing that it is He that has created you in diverse stages?
(71:13-14)

Ibn Kathir reported that Abdullah ibn Abbas (hereinafter referred to as Ibn Abbas) and
others interpreted this verse to mean that man has been created from a drop of sperm, then
transformed into a clot of blood, then into a morsel of flesh, and so on. Allah says in
the Qur'an:

You shall surely travel from stage to stage. (84:19)

Ibn Kathir again reported that 'Ikrimah (one of the disciples of Ibn Abbas) interpreted
this verse to mean that man shall grow from one condition to the other such that he
becomes a toddler after being an infant, old after being young and strong.
The above verses tell us in general terms that man's growth and development definitely
follow certain stages. These stages are specifically spelled out in some other verses in
the Qur'an in more elaborate and particular terms. The Prophet himself enunciated and
expounded them in more detail in some of his traditions. These will be seen in our
subsequent discussions. It is however important to note that the phases through which
growth and development pass are themselves spread over two broad stages.
Human life (growth and development) has been categorized in the Qur'an into two broad
phases: the prenatal and the postnatal. Each of these phases has been subdivided into
different substages having different terms and periods. The following Qur'anic verse
succinctly describes the first phase of human life:

He makes you in the wombs of your mothers, in stages, one after
another, in three veils of darkness. Such is God, your Lord and Cherisher: to Him belongs
(all) dominion. There is no god but He: then how are you turned away (from your true
center)? (39:6)

In another verse, the Qur'an describes the two phases in a precise and concise manner:

It is He Who created you from dust, then from a sperm-drop, then from
a leech-like clot; then does He get you out (into the light) as a child; then lets you
(grow and) reach your age of full strength, then lets you become old-though of you there
are some who die before-and lets you reach a term appointed; in order that you may learn
wisdom. (40:67)

The Qur'an has also told us that the first phase has a certain fixed and definite term
within which it reaches its apex of development. Then it is terminated through birth (by
delivery). The Qur'an says:
And We cause Whom We will to rest in the wombs for an appointed term. (22:5)
But in much more elaborate, precise, and detailed terms the following verse further
describes these two broad stages with their respective specific phases. It reads thus:

O mankind! If you are in doubt about the Resurrection, then verily, We
have created you (i.e. Adam) from dust, then from a nutfah (mixed drops of male and
female sexual discharges), then from a clot (a piece of thick coagulated blood) then from
a little lump of flesh - partly formed and partly unformed - that We make it clear to you
(i.e. to show you our Power and ability to do what We Will). And We cause whom We will to
remain in the wombs for an appointed term, then We bring you out as infants, then (give
you growth) that you may reach your age of full strength. And among you there is he who
dies (young), and among you there is he who is brought back to the miserable old age, so
that he knows nothing after having known. (22:5)

The Prophet (S.A.W.) has precisely and accurately described the first broad stage with
fixed time specifications stipulated for each of the phases within it. The hadith reads
thus:

Lo! The creation of each one of you is composed in the womb of his
mother (first) as a nutfah (mixed drop of sperm and ovum) for forty days then after
that he transforms to alaqah (a clot of congealed blood) for a similar term, then
he transforms to mudghah (a lump of flesh), and then an Angel is sent to blow the
spirit into him.18

The Qur'an has also told us that the first broad stage (prenatal) has a certain fixed
and definite term within which it reaches its apex of development. Then it is terminated
through birth. Allah says:
And We cause whom We will to rest in the wombs for an appointed term. (22:5)
Therefore, the Qur'an has established that the prenatal period is definite and fixed
(usually 9 months under normal circumstances as enunciated in one of the Prophetic
traditions) and as experienced practically in daily life. However, the Qur'an further
mentions to us that there are exceptional cases whereby the prenatal period terminates,
before or after the normal term. And all these happen in accordance with God's Absolute
Will and Decree. The Qur'an says:

He it is that fashions (shapes) you in the wombs as He
pleases. There is no god save He, the Exalted in Might, the Wise. (2:6)

This means that the nature, form, size, and time in which individuals are created and
shaped in the womb may vary according to the will and wishes of God. Because of this, He
affirms that some pregnancies may be delivered before or after the normal time of
delivery. But the knowledge of that (addition or reduction in time) is His exclusive
preserve:

God doth know what every female (womb) doth bear, by how much
the wombs fall short (of their time or number) or do exceed. Every single thing is before
His sight, in (due) proportion. He knoweth the unseen and that which is open: He is the
Great, the Most High. (13:8-9)

As for the postnatal phase of growth and development, the Qur'an does not mention any
fixed span of life that is generally applicable to all individuals; it differs from one
individual to the other. That is why the Qur'an says:
And some of you are called to die (at different ages) and some are sent to the feeblest
old age. (22:6)
But if the postnatal period is taken in its entirety, Islamic scholars have divided it
into four broad stages, and each stage is itself divided into short substages. Allah says:

It is God Who creates you and takes your souls at death; and
of you there are some who are sent back to a feeble age, so that they know nothing after
having known much. (16:70)

In his commentary on this verse, Gummi (1922-1992) says the following:

Some Islamic scholars have said that man's life (after birth)
has four broad stages. The first stage is the stage of continuous growth and development,
which begins from 0 to 33 years (the end of youth and the age at which an individual
attains full physical and intellectual maturity). The second stage, from 33 to 40, is the
stage of constancy in which increase in growth and development is hardly noticeable. The
age of 40 is usually considered the stage at which both physical and intellectual ability
reach maturity. The third stage is the stage of mid- or proper adulthood (al-kuhulah).
From 40 to 60 years man begins to decline physically and mentally though so subtly and
steadily that it can hardly be noticed. The last stage, from 60 to the end of life, is the
stage of old age and decline (senescence). In this stage decline becomes more obvious and
noticeable.19

Pattern of Human Growth and Development
According to the Qur'an, human growth and development follow one common pattern which is
applicable to every human being. Despite individual differences this pattern applies to
every person. The pattern is that every individual grows and develops from initial
weakness to strength and then to weakness. In other words, growth and development follow a
certain natural inevitable law of rise and fall. That is to say that when the individual
gradually reaches the apex of his development, whether physical or cognitive, he then
begins to decline gradually. The Qur'an is very precise about this:

It is God Who created you in a state of (helpless) weakness,
then gave (you) strength after weakness, then, after strength, gave (you) weakness and a
hoary head; He creates as He wills. And it is He Who has all knowledge and power. (30:54)

It needs to be emphasized here that this single pattern mentioned in this principle and
as demonstrated in this verse is applicable to all human beings. We are all created in a
state of weakness. This refers to the early stage of our creation right inside the wombs
and up to delivery. We are weak at these early stages both physically and mentally. This
weakness at the onset of our life is also mentioned in another place (Surat al-Nahl)
in the Qur'an but with specific reference to mental weaknesses:

And Allah has brought you out from the wombs of your mothers
while you know nothing. And He gave you hearing, sight, and hearts that you might give
thanks (to Him). (16:78)

In several other verses this single and common pattern of early weakness that first
characterizes every person's life and then strength in later development is also clearly
indicated. For example:

We have enjoined on kindness to his parents: In pain did his
mother bear him, and in pain did she give him birth. The carrying of the child (in the
womb) to his weaving is (a period of) thirty months. At length when he reaches the age
of full strength and attains forty years he says, O my Lord? Grant me that I may be
grateful for thy favour, which Thou has bestowed upon me, and upon my parents.20

The necessary analogical deduction that can be made from this verse is that each
person's life begins in weakness, gradually attains strength, and then gradually declines,
just as the first verse under this principle clearly states. The decline is the beginning
of a second dimension of weakness that characterizes human life at the end of one's life.
And this has also been stated in this verse and several others. This pattern is certainly
common to all human beings as it is witnessed in our life experiences.
This principle, it should be noted, does not eliminate the fact of individual differences.
What is actually meant is that, although this pattern is applicable to all humans, there
are always a number of differences among individuals in terms of specific developmental
variables and processes. For the purpose of illustration, let us assume that two identical
things are born at the same moment. This principle applies to both of them in the sense
that they are both helpless, weak, miniature human beings, and both gradually begin to
grow and develop until both attain full strength. However, it may be noticed that one may
be dark in complexion while another may be light. Again, while one may be fat, the other
may be slim. These are some forms of individual differences. They do not however, like all
other forms, eliminate the fact of the common pattern of development represented by this
principle, just as the principle itself does not wipe away this very fact of individual
differences. A more detailed discussion on individual differences in development comes
later in this article.
Human Development Is a Cumulative and Simultaneous Process
If all the verses of the Qur'an that talk about human development in its various stages
are taken together, synthesized, and analyzed, it will be seen that the Qur'an had
postulated that human development is cumulative in nature. That is to say, any new
development acquired or attained by the individual adds up to the already existing one. In
this way, development builds one aspect upon another up to the fullest stage. The Qur'an
also teaches us that human development is a simultaneously interwoven process. This means
that all the aspects of development-physical, mental, social, emotional, moral-are
inseparable. Each one reinforces the other. This means that one aspect of development does
not wait until another develops to its fullest before it commences. The physical and
mental developments of a person for example go together with his social, emotional, and
moral development. At each stage, all these aspects increase in growth and maturation
proportionally and consecutively, hence, the simultaneous nature of development. Many of
the verses that talk about development refer to all its aspects either explicity or
implicity. But the physical and cognitive aspects of it are especially explicity tied to
each other in several verses of the Qur'an. This is very clear in several verses quoted
earlier. The verse in which Allah describes the two broad stages at the same time contains
not only mention of physical development but also that of mental development.21 The same thing
applies to the verses in which He mentions, "attainment of full strength" in
development and growth. Undoubtedly, the full strength so attained is not only restricted
to physical strength but also necessarily includes all the other aspects of development.
This is all the more obvious in the verses where Allah refers to giving orphans their
wealth when they attain "full strength." It certainly means both physical and
mental development. While physical development as implied in the verse is indisputably
more obvious from the word "strength" which immediately signifies physical
stature and posture, the mental component is definitely included as it is clearly alluded
to by another verse of the Qur'an:

Make trial of orphans until they reach the age of
marriage: if then you find sound judgement in them: release their property to them; but
consume it not wastefully nor in haste against their growing. (4:6)

The mention of age of marriage is a direct reference to physical maturity and growth
while sound judgement directly means mental maturity. The fact of the simultaneous nature
of growth and development in human life is thus confirmed.
However, the Qur'an also alludes to the fact that some aspects may develop faster than
others, thus creating intra-individual differences in development. For example, the
individual's physical development may be faster than his mental development or vice versa.
The Qur'an therefore confirms the factor of mental retardation. In this situation, the
individual may grow and develop physically but may not grow and develop at the same rate
mentally. Allah alludes to this in the following verse where He prescribes recording debt
contracts:

If the party liable is mentally deficient, or weak, or unable
himself to dictate, let his guardian dictate faithfully. (2:282)

Several other verses mention these cases of abnormal mental development. Another form
of abnormal development has also been mentioned in another verse. This is abnormal
language development, which causes speech impairment. In a parabolic and euphemistic
description of the disbeliever, this factor is denoted, as it appears in the verse:
And Allah puts forward (another) example of two men, one of them dumb, who has no power
over anything (disbeliever) and he is a burden on his master; whichever way he direct him,
he brings no good. Is such a man equal to one (believer) who commands justice, and is
himself on the straight path? (16:76)
In actual sense, since the Qur'an is not a textbook of psychology, only through deductions
and inferences can we extract psychological facts from it. This means that it is the
apparent significations and connotations of the verses that are taken into consideration,
not necessarily the specific contingencies or instances upon which the verses were
revealed. And this is an accepted principle in 'Ilmul-Usul.22
These verses and several others do confirm that abnormality affects some aspects of a
person's development, just as it can affect it in its entirety.

Human Life (Growth and Development) Transcends Earthly Phenomenal Existence
Whereas all the theories of development in modern developmental psychology are confined
only to this earthly (temporal) life, the Qur'an projects human life beyond this life. The
Qur'an considers the present life as the foundation of another life that is permanent and
everlasting. Man is going to be transformed into a different form of life whose growth and
development are transcendental and divine. Such growth and development, however, may be
either in endless bliss or torment. This is why in many of the verses where Allah mentions
the stages of human development, He links them directly with the life after death. It
shall be a continuation of life in some sorts. For example, in Surat al-Mu'minun Allah
enumerates the stages of human development in this earthly life. He follows the preceding
verses with a mention of the next life:

Man We did create from a quintessence (of clay); then
We placed him as (a drop of) sperm in a place of rest firmly fixed; then We made the sperm
into a clot of congealed blood; then of that clot We made a (foetus) lump, then We made
out of that lump bones and clothed the bones with flesh; then We developed out of it
another creature (or full human being). So blessed be God, the Best to create! After that,
at length ye will die. Again, on the Day of Judgement, will ye be raised up. (23:12-16)

Therefore, it is clear that for a comprehensive study of man, this aspect of divine
life after death should be incorporated. This is because the fear of death and what
happens beyond it is inherent in every human being and it has a lot of bearing on man's
psychological dispositions and development. Unless this is done, our knowledge about the
nature of man will continue to remain primitive and partial.

Human Life (Growth and Development) Passes through Certain Critical and Sensitive
Periods
If some verses and prophetic traditions are studied closely, it will be discovered that
Islam has great concern regarding some of the periods and phases of human development.
These are essentially the formative period or phases. They lay the foundation upon which
later development builds. In this respect the entire prenatal, infancy, childhood, and
adolescent periods can all be considered sensitive.
The sensitive nature of the prenatal stage for example can be seen in the fact that
Muslims have been enjoined to pray, by the Prophet, just when they are about to copulate.23
This is meant as supplication to Allah for protection from Satan and a sound offering.
Soundness here actually means protection from all sorts of ailments that may retard the
development and growth of any aspect of the child's life. In the same way, the Qur'an
enjoins Muslims to keep supplicating to Allah for a good offspring before and during
pregnancy.24 And when a child is eventually born, the call to prayer should be made in his
ears; it was done and enjoined by the Prophet. 25
In actual fact, the primary concern of all these is the sound moral development of the
child. This concern is an indication of the sensitive and critical nature of this period
as the root of the later periods. Over and above all these, the Prophet has told us that
it was at this period that certain important things of a person's life are decreed by
Allah. He tells us that the angel sent to blow the spirit into the foetus is commanded by
Allah to write its provisions (rizq), deeds (amal), life span (ajal),
and destiny-whether the person will be in goodness or wickedness (sa'Eµd or
shaqiy).26 This decree then runs through a person's life up to the Hereafter. This then
makes this period even more sensitive and critical than all the rest since they all depend
on it.
After birth, the Prophet enjoins Muslims to be very sensitive and careful with the
upbringing of their children. Numerous hadith have been reported in this regard. However,
another period that is considered very critical and sensitive is the adolescent period. As
a period of transition from childhood to adulthood it constitutes a turning point in an
individual's life. It is prone to a lot of exuberance, anxieties excitements and
temptations. The Prophet has in a number of his traditions made specific references to
this stage, which allude to its sensitivity and importance. One example is the hadith in
which the Prophet specially mentions seven categories of people that shall be comforted
under the shade of the Glorious Throne of Allah. One of them is a young (adolescent) man
who grows up in devotion and commitment to the worship of Allah.27 This hadith alludes to the
critical nature of the adolescent period in the sense that, having been full of
temptations and exuberance, a young person who resists these temptations deserves to be
specially comforted among those who shall attain felicity on the Day of Judgement.
Besides the troubles that characterize the adolescent period, some other reasons that make
it a critical and sensitive period in an individual's development are its transitional
nature and the fact that it marks the beginning of taklif (legal responsibility).
From the time the individual attains puberty he shall be held responsible for all his
deeds. If he commits any sin it shall be recorded against him. This is indicated in many
Prophetic traditions, one of which is:
The pen (which records deeds) has been suspended in respect of three people: the child
until he attains puberty . . .28
Whatever can be said regarding the critical and sensitive nature of the adolescent period
is summed up in this hadith. In a real sense, from the Islamic perspective, an
individual's later life (growth and development) is made or marred at this period.

Article's Footnotes:

16

-

Harris, Education, 2

17

-

Badri, The Dilemma of Muslim Psychologists.

18

-

Reported by Bukhari on the authority of
Abullah ibn Mas'ud on the beginning of creation, in the chapter "Mention of the
Angel," vol. 41, Hadith No. 549.

19

-

19. Abubakar Mahmoud Gummi, Radd al-Adhhan
ila-Ma'an al-Qur'an (a commentary of the Qur'an) (Beirut: Dar al-Arabiyyah, 1982). 20.
Surah al-Ahqaf (46:15). Other chapters and verses in which this attainment of full
strength after weakness is mentioned are 40:67; 22:5; 17:34; 28:14; and 12:22. 21. See
note (18) above. 22. That is the Science of Jurisprudence in Islam. The Principle referred
to here is that which says: "Al-Itibar bi Umum al-Lafz la bi khusus al-ma'ana,"
i.e., Consideration can be made in juristic decisions to general meaning and implications
of phrases or statements, in addition to their specific connotations. 23. A hadith
reported by both Bukhari and Muslim on the authority of Abdullahi ibn Abbas. 24. See Surah
al-Ahqaf (46), verse 15 25. A hadith reported by Abu Dawud, Tirmidhi, and Hakim, on the
authority of Abu Rafi. 26. See note (19) above.

Boring, A History of Experimental Psychology;
Brennan, History and Systems of Psychology; H. Kendler, Historical Foundations of Modern
Psychology (Philadelphia: Temple University Press, 1987); D. Schultz, A History of Modern
Psychology, 3rd ed. (Orland: Academic Press, 1981).

Milestones in an individual?s
life cycle are those threshold years that usher in new decades. Even those normally
reluctant to celebrating their birthdays are generally inspired to mark a new decade with
some ritual or celebration. Turning 30, 40, 50 and 60 are watershed years in
the adult life cycle. Each decade presents its own challenges, offers its own
rewards, and has its own distinctive atmosphere. And every decade can be
astrologically mapped out to reveal ages when challenges and crises can be expected, as
well as offer insight into what each life stage signifies. Each generation travels a
similar astrological route. However each generation has a unique atmosphere with its
own landmarks, road signs and territorial backdrop that mark their journey across the life
span.

The astrological life cycle is
charted through the cycles of the slower moving planets, since their orbits symbolise
initiations into particular life experiences. Planets complete a full cycle at
predictable ages, and make important aspects within that round at certain times. The
?crisis? points in these planetary cycles are usually fourfold: the initial critical
period occurs when the orbiting planet forms a square to its natal position; the second
turning point is the opposition of the orbiting planet to its natal position; the third
crisis period is the final square of the cycle. Lastly the return of the planet
marks the fourth and final critical period of the cycle. This final passage suggests
a maturity of this particular
planetary archetype. Each period marks a critical turning point in the experience of
this archetype in an individual?s life. Another factor is the outer planets? dance
with each other during the life cycle. For example, the planet Pluto is transiting
Neptune for young adults currently at about the age of 22-24, characteristic of an
intense encounter with their idealism and the dreams they harbour. However for
individuals in their late 50?s orbiting Neptune is opposing their natal Pluto suggesting
that more considered and objective ideals be forged for the next part of their journey.
Therefore specific ages in the life cycle become apparent and important to
consider. In a way the astrological life cycle reminds us of important initiatory
periods our culture no longer acknowledges in the rush of life. While the
transitional periods in the life cycle suggest particular themes, each generation
encounters the experience differently due to the constantly changing social landscape.

The two slowest moving planets,
Neptune and Pluto, govern astrological generations. Neptune symbolises a
generation?s legacy of ideals and dreams while Pluto suggest its intentions, its taboos as
well as its strengths and its obsessions. For the generation turning 30, with Pluto
in Libra and Neptune in Sagittarius, their intention for equality and their ideals of
justice, while challenged, are supported by the current astrological repetition of the
outer planets? elemental emphasis of fire and air. However, the generation turning 40 this year have Neptune in Scorpio
and Pluto in Virgo. Their ideals of shared economic resources and their intention to
ecologically rebalance the planet may feel adrift in a sea of corruption, disbelief and
misplaced idealism.

While every individual will
experience each initiatory period in his or her own unique way there is an archetypal
theme, which underlies the transition. This is where the roadmap of astrology
becomes priceless at comprehending the meaning of change. Each decade has its own
uniqueness. But let?s start at 21, rather than 20, for here we receive the key to
adult life.

At 21: Leaving Home

The World Health Organisation
defines the end of adolescence as age
24, encompassing the second Jupiter cycle that began twelve years earlier. Therefore
our early twenties are its final phase. Adolescence is a metamorphosis, which begins
at puberty. Near age 21 we
are preparing to leave the chrysalis. Astrologically the decade is ushered in by the
square of transiting Uranus to its natal place in our horoscope, identifying the urge to
propel ourselves out of the familial orbit into another world. Modern economics
suggests this launch is becoming increasingly difficult delaying the process of leaving
the nest. Nevertheless the urge is a forceful one, and whether or not we can
physically leave home, we are ready to sever other ties to the security base.
Following on Uranus? heels is Saturn, which is also squaring its natal placement.
The first time this occurred in its cycle was at age 7-8, when separation from
childhood fantasies began. At 22 we are pressured to separate from our adolescent
ones. And if we can?t quite manage that, then the next major transit of Pluto
conjoining natal Neptune over the next few years1 will help to crush some of the lingering
fantasies. For the first time in our lives we may be acting out an episode of the
Secret Life of Us! Or confronted for the first time with our inner demons.

Celebrating 21 acknowledges that
we are turning the ignition key and starting the motor to drive away from what is
familiar. It is a time when we are launched into the world beyond our adolescent
security systems. And by age
24 the second Jupiter return suggests we are primed to take a bigger leap into the
unknown. During the 20?s we try out for many teams, seeking our reflection in many
ponds, big and small. It is a time of experimentation, adventure, breaking away.
The generation turning 21 this year inherit a world anxious about safety, security
and money, yet astrologically are more equipped to take risks than their older sibs were.

Recently the passage of the early
twenties has been referred to as the ?quarter-life crisis?. In one sense it is a
crisis, as it presents an opportunity for change and growth. Hopefully it is these
opportunities for experimentation into the self we celebrate turning 21!

AGE

PLANETARY CYCLE

21

Uranus Square Uranus

22

Saturn Square Saturn

24

Second Jupiter Return

22-25

Pluto Conjunct Neptune

27

Progressed Lunar Return

28-30

Saturn Return

Figure 1: The Twenties

Figure 1: The Twenties

30-Something: Upwardly Mobile

A major cyclical return heralds
the decade of the thirties. The ?Saturn Return? has become popular shorthand for the
important passage that bridges the end of the 20?s and the start of the 30?s. The
Saturn return initiates us into this new decade. Two other cycles support the
return; the progressed lunation cycle repeats its natal phase and Jupiter opposes itself.
The former suggests an alignment with character potentials innate in the birth horoscope,
while the latter cycle suggest awareness that this new cycle of change needs to be
conceptualised. The Saturn return is akin to a rebirth. By 30 we have
experience a full cycle of Saturn in all its permutations through our horoscope.
Therefore we are ready, at least theoretically, to seek validation and acknowledgment in
the world. The Saturn return identifies the time to begin to master the direction of
one?s life.

Life cycle experts have pushed
the decades forward suggesting 40
is 30 and even 30 is what 20 used to be like. While the life cycle has altered
dramatically over the past generation, the planetary orbits have not. They are
fixed. Saturn still returns at 30, and 30 marks an age of maturity when we are fully responsible
for our own fate. Our past, whether it is this life or any other, is now our fate
and our responsibility to manage, direct and control.

The thirties are a decade of
construction when our lives are like building sites: building our careers, our
relationships, our interests and our hobbies, and our families. Often in the attempt
to be worldly we unwittingly construct a false self, abandoning some of the true essence
of ourselves through compromising and conforming in order to be accepted. The first
half of the thirties is a steady building period continuing to find a niche in the world.
But by age 35-36 a series of
cycles begin which promote a dramatic leap forward. New opportunities, new
commitments, and new challenges may present themselves. Hard work begins to pay off
and we find the path inclines steadily upward at this point. This is the first
glimmer of the turning to mid-life. Only a glimmer, though, as there is enough
momentum built up in the life to be propelled forward along the preferred path.
Changes made at this juncture in the life cycle have far-reaching affects.

Celebrating turning thirty is
honouring a new commitment to life, renewing its contract. At 30 we celebrate the
wide road ahead, firmly in control of the moving vehicle speeding down life?s highway.

AGE

PLANETARY CYCLE

28-30

First Saturn Return

36

Third Jupiter Return

37

Saturn Square Saturn

37

Second Nodal Return

38 -

Pluto Square Pluto

Figure 2: The Thirties

Figure 2: The Thirties

Middlessence: Turning Forty

Astrologically the full mid life
passage could be defined as embracing the period between the third and fourth Jupiter
returns (36-47). During this period the three outer planets aspect their natal
placements in a dynamic way: Pluto and Neptune are in a waxing square to their natal
placements2 while Uranus is at the mid point of its cycle. The psychological
landscape of the late thirties and early forties, symbolised by the critical arrangement
of the outer planets, is profound. At this juncture in the life cycle, mid-life
offers the soul the facility to retrieve aspects of the unlived life, to deepen one?s
inner experience through self-examination, and to forge a more authentic self.
During mid-life, alternate choices and risks may be taken which help to reorient the
course of one?s life. The life force is waxing and triumphant and entering into the
demands of this period clear the path forward.

Turning forty deserves a wild and
extravagant celebration with all the many parts of your life represented by your eclectic
group of friends, associates and loved ones. At 40 there is a potent mix of
youthfulness and maturity, as well
as enough self-awareness to make wiser choices in life. But in the year to come two
feminine planets, Neptune and the Moon, make important aspects in their cycles that
identify the need to be more inner orientated, less compelled with the outer world are
more concerned with the inner. For each individual this arranges itself in its own
unique way. However the recognition of loss of meaning, or feeling we do not belong
in the situation we are in, or feeling a lack of purpose help to redirect us to a more
introspective position, asking spiritual questions in our life. While we may have
always asked the important spiritual questions this is more in earnest, as for the first
time we experience a life to reflect upon. For this generation another cycle
synchronises with the search for meaning and that is the Uranus opposition. It
supports the process of separating and relinquishing what is no longer working in one?s
life. In the early 40?s there
is a collusion of powerful energies, which promote and encourage a more authentic journey
forward and help to reorient ourselves towards meaningful goals while prioritising what is
important to us.

AGE

PLANETARY CYCLE

41

Neptune Square Neptune

41

Progressed Moon opposite Moon

41

Uranus Opposite Uranus

42

Jupiter Opposite Jupiter

44 - 45

Saturn Opposite Saturn

Figure 3: The Forties

At 50: Brave New World

The 50?s decade is embraced by
two potent astrological symbols, which profoundly encapsulate the psychological processes
taking place. The first Chiron return occurs near the age of 50, the entry point into the
decade, while the second Saturn return, which coincides with the fifth Jupiter return,
occurs near the age of 58/9, the
ending of the decade and its process of transition. This period is also punctuated
by two other important returns, which are often underestimated: the second progressed
lunar return (age 54.6) and the
third return of the lunar nodes (age
56).

The Chiron return and its
subsequent years present the misshapen aspects of ourselves, which the body and the psyche
are forced to accommodate. What was sacrificed to find our niche in the world and to
conform to worldly expectations challenges us to reconsider our earlier choices. In
the midst of the decade all three outer planets are trining their natal positions3, a
blatant clue to the potential psychological integration taking place, as well as the
variety of choices available for this task to be successful. In all, five cycles are
renewed in this decade, which suggest the psychological alignments occurring throughout
the 50?s are profound. At present the Pluto in Leo generation are journeying this
passage. The generation that worshipped immortality, eternity, youthfulness, and the
magical child are navigating a new territory, which challenges these constructs.

When this generation looks back
to their parents at fifty, the changes that have occurred are startling. Life
expectancy, medical technology, changing life-styles, life enhancing drugs, and retirement
options have redefined the landscape of growing older. The life cycle as the Pluto
in Cancer generation knew it has dramatically altered. Pop psychology is now labelling middle age as middle youth, partially due to
the youthfulness of this generation, but partially as a defence against aging. Erik
Erikson, one of the foremost researchers into the life cycle, suggested that the fifties
were the beginning of a matured adulthood. During this time the task is to care for
what is meaningful to us, not what others judge as important, but what is intimately
creative and restorative to the individual.4 Chiron?s return helps initiate us
into this life task by presenting the disenfranchised aspects of ones self, which are dear
to the soul. In the midst of the decade two powerful returns speak of the entry into
a new age; the third age of life when life experience is
distilled into the role of a mentor. By the end of the decade the Saturn return
reminds us of this consolidation of the mentor figure.

Turning 50 is celebrated with
circumspection as we honour the upcoming decade. Enormous strides are taken towards
the acceptance of the true self and these contribute to the emerging role of mentor.
However there is also a dawning of awareness that the world ahead is a brave new
frontier, no longer demarcated by signposts in the outer world.

AGE

PLANETARY CYCLE

50

Chiron Return

52

Saturn Square Saturn

54

Second Progressed Moon Return

56

Third Nodal Return

58 - 59

Second Saturn return

Figure 4: The Fifties

60: A New Frontier

The current generation reaching
their seventh decade this year all have Pluto in Leo with Saturn and Uranus both in
Gemini. Two thirds will have Neptune in Libra so the dominance of Air suggests the
agility, youthfulness and mental alertness of this group. Like the beginning of the
thirties, the sixties begin in the wake of the Saturn return. Like the previous
time, a new way forward has hopefully been reconstructed. A Jupiter return
accompanies the Saturn return, and many turning 60 will experience this as the opening
lines to their new chapter of life. Following in another year will be a Uranus
square to itself. The combination of Jupiter/Uranus is an exciting symbol for the
next cycle. Freedom and new possibilities exist.

Of course the freedom and
possibilities are anchored in the developmental changes, which have taken place during the
last decade. At her second Saturn return May Sarton wrote her Journal of Solitude.
The struggle she articulated was to make space in her life to be, to forge a
balance between reflection and relationship, to find solitude. The decade of the
50?s helps to reorganise our priorities so we may create time for this solitude.
Saturn?s return offers the opportunity to build the structures to support this emerging
new way of being. Outer life structures have reached their capacity; the soul yearns
to fortify its inner life.

At 30 our gaze is on the world
ahead of us, outside of ourselves. At 60 this is internalised, focused on the
creative self. May Sarton expressed that her second Saturn return was about being,
not doing. The end of the fifties is marked by two potent returns, which
characterise a return to wisdom,
not information or knowledge. For the Pluto in Leo generation, this wisdom has always been focused on the
intense search for the self. The second Saturn return coupled with the fifth Jupiter
return marks the commencement of living in the world of the intangible, the internal, and
the sacred.

At her second Saturn return
Germaine Greer wrote The Whole Woman. Critics suggested this was a sequel to her
ground breaking The Female Eunuch, written at her first Saturn return. Greer has
been a potent voice on woman?s issues throughout her adult life. In an interview at
her second Saturn return she shared the greatest sadness of her life was not giving birth
to a child. At her present stage of life her inner dream world still carried the
expectancy of giving birth. However wisdom at the second Saturn return is
forged out of this experience of loss and the relinquishment of her dream child.5.
Greer typifies the Pluto in Leo loss of the magical child; a loss that helps initiate this
generation into the wisdom of the
third age which begins at the
second Saturn return.

The landscape of old age has changed; retirement as it was
once known is no longer the preferred option, or even the goal. The question is what
do we retire from? Conscious preparation during the previous decade has helped to
define a path beyond 60. What has emerged during our fifties that is creative,
rewarding and of value can be honoured and attended to. Saturn?s quest for autonomy,
hopefully, now can be realised. Saturn?s urge for acknowledgment, hopefully, has now
been internalised. Pluto in Leo does not retire; it has a lifestyle change. At
this stage of life we depend more on our investments and it is the investment into self,
which yields the highest return at this stage of the life cycle.

Each decade is informed by the
experiences of the previous cycles. At major transitional times we are drawn back to
the times of the previous cycles. Shortly after turning 60 we experience the final
square of Uranus. The first square occurred at the beginning of the 20?s, which
launched us into the early days of adulthood. At this waning square we are launched
into the early days of elder hood. Uranus charges the atmosphere with electricity,
discards the outdated and celebrates individuality. At its waning square these
rituals are more internal, unlike the waxing square where they tended to be more acted out
in the external environment. On the threshold to the 60?s we are awoken to the
liberation of being un-tethered to the rituals of daily life as we once knew them, the
intense demands of a full time career, the financial burdens of dependents, the grind of
everyday adult responsibilities. The freedom to explore the internal world is
available, not just for a weekend, a vacation or a sabbatical, but for the rest of the
life. At Uranus? waning square the freedom to separate from the demands of the
external world is taking hold. This is not a separation from work or even career
(although it often experienced as this) but a separation from the false and inauthentic
values of the external world. Retirement is from the false self, not the literal
world. The Uranus square launches the spirit into a period of excitement and change.

AGE

PLANETARY CYCLE

59 - 60

Fifth Jupiter Return

60 - 62

Uranus Square Uranus

65

Saturn Square Saturn

Figure 5: The Sixties

A Chinese sage pointed out that
crisis was not only danger, but also a great opportunity for change. Astrologically
we are reminded of the opportunities each decade holds and perhaps the only danger with
these critical periods of the life cycle is in not honouring them.

The older generation is a fund of wisdom and experience, of great potential value to
immediate family and society as a whole. The knowledge, experience and maturity of our
senior citizens can contribute to many areas of life, including education, the law and
justice system, and in sustaining the fabric of the family and the community.

Under a Natural Law Party government elderly people will grow in enlightenment whilst
at the same time enjoying doing the maximum possible to increase the nourishing power of
Natural Law in society.

Energetic, healthy, self-sufficientThe system of natural health care advocated by the Natural Law Party is
prevention-oriented. Research has shown that it leads to a 50% reduction in the need for
medical care. For those over 40, the reduction is even more marked, rising to 68%. Retired
people using this proven health care system find improvements in their health, well-being
and mental clarity and live longer. They become more self-sufficient and so less dependent
on others and the whole community enjoys the benefits of their wisdom and experience.

3- Dominating and
controlling mankind
militarily and through power
and might.

4- Share and control
mankind's wealth.

5- Make false promises
to mankind. His heaven
will lead to Hell, and his
hell will lead to Heaven.

Again, Allah Almighty Said:

[017:064]"Lead
to destruction those whom
thou canst among them,
(1)
with thy (seductive) voice;(2)
make assaults on them with
thy cavalry and thy
infantry; (3)
mutually share with them
wealth and children; and
(4)
make promises to them." But
Satan promises them nothing
but deceit.

Satan's
threat is real! We
have to guard ourselves from
him and turn to Allah
Almighty in repentance and
submission. Indeed, all Praise and Glory are due to Allah Almighty alone for making the
Noble Quran be the Perfect and Everlasting Miracle, for us humans, out of
all of His Divine Miracles! And may Allah Almighty send His Peace, Mercy
and Blessings upon our Beloved and Blessed Prophet, Teacher and Role Model,
Muhammad. Ameen.

Who was the sacrificed son?
And in Islam there is no "El" in
names as in Ishmael? Is the GOD of
Islam different? Allah
Almighty allowed for His Holy Name
to be shortened
(as "El" in
Ishmael, and Lillah for Li-Allah in
the Quran, as in Alhamdulillah)
in both Islam and Judaism.

Bible says that
Jews from their
essence were liars.From their "birth"
they were liars the Old
Testament declares them.
This is another proof that the
Bible is full of man-made
corruption and fabrications,
especially in the Jews' ancient
history and stories.
Jeremiah 8:8 is thoroughly
covered here.